João 7
William Hendriksen · Citado em PreceptAustin
João 7
Hendriksen - In a statement full of mystery the Lord continues: you will seek me, but you will not find me. Cf. Jn 13:33–36. The Jewish nation, in its despair, will seek deliverance, but it will then be too late. Think of the despair of Esau (Gen. 27:30–38; Heb. 12:17); of the men regarding whom Amos writes his prophecy of woe: “Behold, the days come, saith the Lord Jehovah, that I will send a famine in the land, not a famine of bread, nor a thirst for water, but of hearing the words of Jehovah. And they shall wander from sea to sea, and from the north even to the east; they shall run to and fro to seek the word of Jehovah, and shall not find it” (Am. 8:11, 12). Cf. also Prov. 1:24–28. Not finding him, they will die in their sins (Jn 8:21). (BORROW Exposition of the Gospel according to John) Grant Osborne - Jesus’ words here contain a double meaning. On the earthly plane, they will seek often to arrest him yet will not be able to find him until the hour appointed by the Father. We will see this in 7:45–47. On the spiritual plane, they will search for God and for eternal life but be unable to find it because they are not willing to turn to Jesus in faith and find God’s salvation, for it is contained only in him (14:6, “No one comes to the Father except through me”). (See John Verse by Verse) John MacArthur on where I am, you cannot come - Tragically, these scoffers missed Jesus' point completely. Like Isaiah, who wrote, "Seek the Lord while He may be found; call upon Him while He is near" (Isa. 55:6), Jesus was warning His opponents not to delay conversion until it is too late. As Paul wrote to the Corinthians, "Behold, now is 'the acceptable time,' behold, now is 'the day of salvation'" (2 Cor. 6:2); and the writer of Hebrews pleaded, "Today if you hear His voice, do not harden your hearts" (Heb. 4:7; cf. 3:15). Jesus Himself promised, "I am the bread of life; He who comes to Me will not hunger, and he who believes in Me will never thirst.... All that the Father gives Me will come to Me, and the one who comes to Me I will certainly not cast out" (John 6:35, 37). (See John Commentary - scroll up/down for more text) R C H
João 7
Hendriksen - As the Pharisees saw it, things were beginning to look very serious. People were actually beginning to regard this impostor as the true Messiah. The mumbling of voices which expressed these sentiments had been heard. Intervention was necessary. It could not be delayed any longer. So these guardians of the law reveal their anxiety to the members of the priestly families (mostly Sadducees). Agreement is soon reached. Mutual archenemies—Pharisees and Sadducees—are entirely willing to unite in their common opposition to Jesus (cf. Lk. 23:12; Acts 4:27). Whether an actual Sanhedrin-session was held at this time (as in Jn 7:45–52, and in Jn 11:47) we do not know. The agreement may have been of a less formal character. At any rate, the opposition against Jesus reaches a new stage here: the sinister desire, expressed in Jn 5:18, begins to be put into effect. The men who should have been most zealous in their defence of Christ and his kingdom actually send officers (ὑπηρέτας: under-rowers; hence, servants, officers) to arrest the Messiah! (BORROW Exposition of the Gospel according to John) And the chief priests (archiereus) and the Pharisees (pharisaios) sent officers (huperetes) to seize (piazo) Him - What were the Pharisees concerned about? They are clearly sensing that the crowds, stirred by Jesus' signs, were on the verge of acclaiming Him as their long expected Messiah. Chief priests (Sadducees) and Pharisees were normally rivals, but now with a common enemy, they joined forces as "strange bedfellows!" (see Jn 7:45; 11:47, 57; 18:3; Mt. 21:45–46; 27:62 - See The enemy of my enemy is my friend). Another reason is that technically, only the chief priests, and not the Pharisees, had authority to arrest Jesus.The officers were the temple guards, Levites who functioned as a "police force" to maintain order in the Temple. John does not tell us about the outcome of their attempt to arrest Jesus until Jn 7:45-46. R C H Lenski on sent officers to seize Him - This legal and official order, issued by the proper court of jurisdiction to its lawful police force, marks a definite stage in the proceedings of the authorities against Jesus. In Jn 5:18; 7:1 and Jn 7:20 we learn only that the Jewish leaders “were seeking to kill” Jesus, i.e., that this was their desire and design. Now they take the first official and legal steps toward that end. (BORROW The Interpretation of St. John's Gospel) John
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Hendriksen - Jesus shows that the counsel of God must be carried out. So, with serenity and majesty, calm and unperturbed, Jesus said (addressing Himself to the entire assembled multitude, but especially to the leaders who are present): Yet a little while I am with you, and then I go to him who sent me. Cf. Jn 16:16–19. Jesus knows that he will be on earth a little while longer; i.e., one half year (from October of the year 29 to April of the year 30; from feast of Tabernacles to feast of Passover). He will then return to his Sender, having fully accomplished the task that had been entrusted to him.(BORROW Exposition of the Gospel according to John) Andreas Kostenberger notes that "This is September/October (A.D. 32). Half a year later (March/April of A.D. 33), Jesus would be crucified. When people later will look for Jesus (presumably in order to escape judgment; cf. Jn 3:36; Jn 8:21; see Lindars 1972: 295–96), He will be inaccessible to them, and it will be too late (Ridderbos 1997: 271; Barrett 1978: 325). The implicit threat is that some will die in their sins (cf. 8:21, 24; Carson 1991: 320). (See John - BECNT, page 238) John
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Hendriksen - He means this: “I am going to the Father; but you have rejected the Father by rejecting me. Hence, where I am you cannot come.” In the presence of the Father there is no room for those who have refused to accept the Son. The warning implied in these words is, of course, very clear. It is the warning of Ps. 95:8–11. (BORROW Exposition of the Gospel according to John) J C
João 7
Hendriksen - But as in all previous cases so also now: this significant mashal was given a crassly literal interpretation. From the reaction of the Jews it appears immediately that they have failed to see in the words of Jesus a disclosure of their own dreadful state of sin and its inevitable consequences. Lightheartedly casting aside the implied warning. They were mocking....They do not realize that what they are saying in derision contains a glorious prophecy. Indeed, the Greeks will take an interest in the Gospel (see Jn 12:20). And the tidings of salvation will be spread throughout the earth, and the kingdom of the Lord will be established, and … the scoffers will seek … in vain! (BORROW Exposition of the Gospel according to John) "Where does this man (contemptuous designation) intend to go that we will not find Him? He is not intending to go to the Dispersion (diaspora - scattered abroad) among the Greeks, and teach the Greeks, is He - The Greek construction of this question expects a negative response. The Jews are dazed and confused by Jesus' enigmatic words in Jn 7:33-34. "We can see from the response of these opponents, now referred to as the Jews (Jn 7:35; Jn 1:19), that they are alienated from God. Jesus has spoken of the Father, but they completely miss His point." (Whitacre) And why? In a word, they could not because they would not! In other words, they could not understand Jesus because they would not obey His word. Jesus had made it clear in John 7:17+ "If anyone is willing to do His will, he will know of the teaching, whether it is of God or whether I speak from Myself." The Jews were not willing to do His will and therefore could not know." Knowing spiritual truth is always linked to obeying the truth we know. Once again, the Jews are thinking naturally, not supernaturally. They totally miss Jesus' metaphorical (and spiritual) sense. They question that after Jesus had failed in Palestine, would He go to the Jews in the Dispersion and when that work failed, would He then labor among the Greeks themselves? Marvin Vincent on we will not find Him - The pronoun is emphatic; we, the religious leaders, the wise men, who scrutinize the claims of all professed teachers and keep a watchful eye on all impostors. Dispersion among the Greeks refers simply to Jews who were not living in Palestine but living in other lands among the Gentiles (the term "Greeks" usually meant Gentiles as opposed to Jews). A T
João 7
Hendriksen says "They accepted Jesus as the promised Messiah. But again, this does not mean that all of those who said this accepted him with a living faith as the One who came to save his people from their sin!" (BORROW Exposition of the Gospel according to John) David Thompson - Some were convinced that Jesus was the Christ, the Messiah, the Anointed of God. They did think there was a possibility that He might be the King, the One who would rule and reign. Yet even thinking this way, they had not come to terms with their own sin and with the fact that He was their only Savior. Steven Cole seems to share my thoughts writing "The Christ was God’s promised “anointed one,” the redeemer and king who would reign on David’s throne (Psalm 2). While that view is absolutely correct, and a step up from viewing Jesus only as the Prophet, it is inadequate because it does not reflect any personal commitment or submission to Jesus as Lord and Christ. The text seems to indicate that they held their views as a point to debate with others, but not as disciples willing to follow Him no matter what the cost. As Jesus pointed out to the Jewish leaders, the Christ is both David’s son and David’s Lord (Matt. 22:41-46). Psalm 2 is clear that God sets His Christ upon His throne and that He rules over the nations (Ps 2:6, 8, 9). Thus the bottom line in that psalm is (Ps 2:12), “Do homage to the Son, that He not become angry, and you perish in the way. For His wrath may soon be kindled. How blessed are all who take refuge in Him!” God’s salvation is only for those who bow before Jesus as their king and trust in Him as their refuge. But there are many who say, “I believe in Jesus as my Savior,” but they don’t live in submission to Him as their Lord. They don’t bow before Him as their king. C. H. Spurgeon (See Spurgeon's sermon Christ the Cause of Division on John 7:43) says that these Jews who thought that Jesus was the Christ had orthodox heads but heterodox hearts. A. W. Pink (Exposition of John, on monergism.com) says, “Unless our hearts are affected and our lives molded by God’s Word, we are no better off than a starving man with a cook book in his hand.” In other words, intellectual belief in Christ without the accompanying obedience to Him is useless. Saving faith is obedient faith (Ro 16:26; Heb. 3:18-19)." R C H Lenski seems to agree with
João 7
Hendriksen - The major premise—namely, that the Christ comes out of the seed of David and from Bethlehem, the village where David lived—was entirely correct. Although certain orthodox commentators deny the former and believe (on the basis of what we regard as an erroneous interpretation of Lk. 1:5, 36) that Jesus (according to his human nature) and his mother Mary did not descend from David, this is, nevertheless, the uniform teaching of Scripture: 2Sa 7:12, 13; Acts 2:30; Ro 1:3; 2Ti 2:8; Rev 5:5.14 It is also true, of course, that the Messiah was to be born in Bethlehem, according to prophecy (Mic. 5:2). This was the official Sanhedrin interpretation of that famous prophecy, and it was correct! See Mt 2:6. But the minor premise—this man, Jesus, though probably of Davidic lineage, was not born in Bethlehem but in Galilee—was wrong. Hence, the conclusion—he cannot be the Christ—was also wrong. (BORROW Exposition of the Gospel according to John) Andreas Kostenberger - Matthew 2:5–6 confirms that at least by the beginning of the first century A.D., Jewish scholars generally expected the Messiah to be born in Bethlehem (cf. Luke 2:1–20). No comparable evidence existed for a Galilean origin (cf. John 7:52). (See John - Page 242) D A Carson - Still others found difficulty believing that Jesus was the Messiah. They were doubtless Jerusalemites, or at least Judeans, and had been brought up to believe not only that the Messiah would come from David’s family (2 Sa. 7:12–16; Ps. 89:3–4; Is. 9:7; 55:3) but that he would be born in Bethlehem (Mi. 5:2). As far as they were concerned, Jesus was a Galilean: he could not possibly qualify. (Borrow The Gospel according to John) THOUGHT- “Are you the one who has been rejecting Jesus Christ on a quibble? Do you refuse to come because you cannot understand where Cain got his wife? Or how God can punish sinners? Or why we are to believe in a virgin birth or a resurrection?” (James Montgomery Boice) Related Resources: Messianic Prophecies Messianic Prophecies in Isaiah The Messiah - The Anointed One John 7:43 So a division occurred in the crowd because of Him. BGT John 7:43 σχίσμα οὖν ἐγένετο ἐν τῷ ὄχλῳ δι᾽ αὐτόν· KJV John 7:43 So there was a division among the people because of him. NET John 7:43 So there was a division in the crowd because of Jesus. CSB John 7:43 So a division occurred among the crowd because of Him. ESV John 7:43 So there was a division among the people over him. NIV John 7:43 Thus the people were divided because of Jesus. NLT John 7:43 So the crowd was divided about him. NRS John 7:43 So there was a division in the crowd because of him. NJB John 7:43 So the people could not agree about him. NAB John 7:43 So a division occurred in the crowd because of him. YLT John 7:43 A division, therefore, arose among the multitude because of him. GWN John 7:43 So the people were divided because of Jesus. BBE John 7:43 So there was a division among the people because of him. RSV John 7:43 So there was a division among the people over him. NKJ John 7:43 So there was a division among the people because of Him. ASV John 7:43 So there arose a division in the multitude because of him. MIT John 7:43 The crowd was divided over him. John 7:12 9:16 10:19 Mt 10:35 Lu 12:51 Ac 14:4 23:7-10 John 7 Resources - Multiple Sermons and Commentaries Related Passages: John 9:16+ Therefore some of the Pharisees were saying, “This man is not from God, because He does not keep the Sabbath.” But others were saying, “How can a man who is a sinner perform such signs?” And there was a division among them. John 10:19+ A division occurred again among the Jews because of these words. Matthew 10:34-36+ “Do not think that I came to bring peace on the earth; I did not come to bring peace, but a sword. 35 “For I came to SET A MAN AGAINST HIS FATHER, AND A DAUGHTER AGAINST HER MOTHER, AND A DAUGHTER-IN-LAW AGAINST HER MOTHER-IN-LAW; 36 and A MAN’S ENEMIES WILL BE THE MEMBERS OF HIS HOUSEHOLD. SPECULATION ON JESUS CAUSES SPLIT So a division (clear split) occurred in the crowd because of Him - We see that even at the time of Jesus' earthly ministry there was a diversity of opinions regarding who He was. Once again we see the principle that discussion of Jesus incites division (cf. Jn 7:48–52; Jn 9:16; Jn 10:19; Matt. 10:34–39; Luke 12:51–53). It always has and always will until the day He returns! Then all division will be put to rest, because then faith will become site. NET Note on the crowd adds "or “among the common people” (as opposed to the religious authorities like the chief priests and Pharisees)." THOUGHT - Have you noticed how the world uses "God" without much reaction, and "Jesus" as a curse word without much reaction, but when used as the Name above all names, there is silence or scoffing, etc? Don't be surprised when they scorn you for being a "Jesus freak!" Henry Alford on division - “The word rendered division implies a violent dissension – some taking up His cause, some wishing to lay hands on Him.” Bob